בס''ד

בס''ד

SHABBAT SCHEDULE We would like to wish a Hearty Mazal WEEKLY SCHEDULE Mincha 6:10pm Tov to Mr. & Mrs. Yaacov Allouche SUNDAY Shir Hashir im: 6:25pm on the Bat Mitzvah of their Dear Shaharit: 7:30am Candle Ligh ting: 6:04pm Daughter Hannah. They should see Minha 6:10pm Daf Yomi 8:00am her grow in Torah, Ulhupa, Ulmaasim Followed by Arvit & Shaharit: 8:30am Teenager Program

Youth Minyan: 9:00am Tovim Amen! Zeman Keriat Shema 9:03am MONDAY TO FRIDAY 2nd Zeman Ke riat Shema 9:37am This Shabbat, Parashat Vayakhel is Shabbat Shiur 6:10am Shiur: 5:00pm Shekalim. Rosh Hodesh Adar Bet is this Shaharit 6:30am Minha: 5:45pm Thursday March 7th & Friday March 8th. Hodu Approx: 6:45am Followed by Seudat Shelishit & Shabbat Zachor is Shabbat Vayikra March Shiur in Spanish 5:35pm Arvit 16th. Minha 6:10pm

Shabbat Ends: 7:04pm st Followed By Arbit Rabbenu Tam 7:35pm Our Purim Seudah this Year on March 21 BH. Flyer & more information coming soon. & Shiurim in English & Avot Ubanim 7:45pm Spanish

We would like to remind our Kahal Kadosh to please Donate wholeheartedly towards our Beautiful Kehila. Anyone interested in donating for any occasion, Avot Ubanim $120, Kiddush $350, Seudat Shelishit $275, Weekly Bulletin $150, Weekly Daf Yomi $180, Daf Yomi Masechet $2500, Yearly Daf Yomi $5000, Weekly Breakfast $150, Weekly Learning $500, Monthly Rent $3500, & Monthly Learning $2000, Please contact the Rabbi. Thanking you in advance for your generous support. Tizke Lemitzvot!

בס''ד Refuah Shelema List Men Women

• Yosef Zvi Ben Sara Yosefia, • Isaac Ben Mesoda, • Simja Bat Esther, • Sara Ledicia Bat Mesoda, • Aviv Ben Luba Miriam, • Haim Ben Marcelle, • Mesoda Bat Esther, • Alegria Simha Bat Esther, • Mordechai Ben Brucha • Yizhak Ben Simja • Rachel Bat Sarah, • Naomie Bat Rarel Adda, Malka Shmalo, • Reuben Ben Eta, • Nina Bat Rachel, • Malka Bat Joyce Simja, • Yizhak Abraham Ben Sheli, • Michael Ben Aliza, • Gitel Rina Bat Yael, • Sivan Simha Bat Yehudit, • Yosef Yizh ak Ben Sara Hana, • Eliel Moshe Ben • Miriam Bat Sofy, • Natalie Rachel Bat Nancy, • Mordechai Ben Miriam, Sarah • Rahma Bat Simha • Abigael Haya Bat Esther • Meir Raymo nd Ben Mathilde • Refael Ben Clara • Esther Bat Fortuna • Madeleine Bat Esther • Salomon Benarroch Ben Alia • Netanel Sayegh Ben • Malka Bat Dina • Nurit Jacqueline Bat Rahel • Mordechai Ben Mercedes Rosa • Camouna Bat Fortuna • Atara Shira Bat Sara Beylla • Raizel Bat Miriam

(AISH) Torah Teaser s 1. This parsha begins with Moshe assembling the entire congregation together (Exodus 35:1). What are two other places in the Torah where someone gathers together a congregation? 2. In this parsha, what four types of jewelry do the Jews donate to the Mishkan? 3. In this parsha, what is done "every morning" (baboker baboker)? What else in the Torah is done "every morning"? (3 answers) 4. Where in this parsha are wings mentioned? 5. Which two items in the Tabernacle are made of one solid piece of gold? What other item, used in the desert, was fashioned from one solid piece of metal?

Answers

1) In parshat Korach, Korach gathers a rebellious congregation around Moshe and Aharon (Numbers 16:19). In parshat Chukat, Moshe and Aharon gather together the congregation before bringing forth water from the rock (Numbers 20:10). 2) The people bring "bracelets, nose rings, rings, and body jewelry" (Exodus 35:22). 3) Bne Yisrael continue to bring gifts to Moshe for the Tabernacle, "every morning" (baboker baboker) (Exodus 36:3). The same expression is used in the following three places: (1) In parshat Beshalach, describing when the Manna is collected (Exodus 16:21). (2) In parshat Tezaveh, when the Torah describes how Aharon burns the incense every morning (Exodus 30:7). (3) In parshat Tzav when the Torah describes how Aharon kindled wood every morning to keep a fire burning on the altar (Leviticus 6:5). 4) The cherubs had wings that spread over the Holy Ark (Exodus 37:9). 5) The cover and cherubs on top of the Holy Ark is made "of one banged out solid piece of gold" (Exodus 37:7), as is the Menorah (37:17) In parshat Beha'aoltcha, Moshe is commanded to fashion two trumpets, each out of "one solid piece of

banged out silver" (Numbers 10:1).

6) The following items are shaped as squares: the Golden Altar (Exodus 37:25), the Copper Altar (38:1), and the breastplate

(choshen) of the High Priest (39:9)

If anyone would like to contact the Rabbi, please feel free

to call or text 786-879-4951, or email [email protected].

בס''ד Community Announcements

(It is YOUR Community, make the most of it!)

Miscel laneous Announcements:

• Last We ek’s Congregational Kiddush was Kindly Sponsored by Mr. & Mrs. Sam Scali Cohen & Patrick

Essiminy . Hazak Ubaruch!

• This We ek’s Congregational Kiddush has been Kindly Sponsored by Mr. & Mrs. Yaacov Allouche in

Honor of their Dear Children Channa Natalie on her Bat Mitzvah & Yosef’s Bar Mitzvah Parasha. Mazal

Tov!!!

• The Kiddush Club Initiative. Anyone interested donating a Kiddush Please kindly contact the Rabbi. Tizke

Lemizvot!

• This Week’s Congregational Seudat Shelishit is still available for Sponsorship!

• This Week’s Breakfast is still available for Sponsorship!

Anyone interested in sponsoring Breakfast for this week or on any day please contact the Rabbi.

• This Week ’s Daf Yomi is still available for Sponsorship!

• If anyone is interested in creating a weekly class in your house or an individual class with the Rabbi, please do not hesitate to

contact the Rabbi.

• We are tryi ng to update our Congregant’s contact information. We would like to start sending texts about different Events and

Shiurim. We would also like to start emailing the weekly bulletin. We would like to start a list of Nahalot/Azkarot/Yahrzeits.

We would also like to make a Refuah Shelema list. Please send your contact information to the Rabbi at [email protected]

• Please fee l free to contact any of the board members either in person, or via email with suggestions or comments. Our email addresses are: board member’s first name @oroziel.com

Important Me ssage!!!

Eruv Update: Surfside: The Eruv in Surfside now includes the walking paths along the beach. Pushing strollers and carrying is

permitted on the paths, but not beyond the path or onto the beach.

Bal Harb our: The Eruv in Bal Harbour included the inner (western) walking path only. The pier at Haulover Cut is not included.

• Due to the recent reorganization of seats in the Bet Hakenesset, We are happy to announce the NEW possibility of purchasing seats

in the Bet Hakenesset. For more information, please contact the Board.

• Before hanging up anything anywhere in the Bet Hakenesset, please seek authorization from the Rabbi. This includes flyers etc.

• Please be advised that prior to bringing any food or drinks for any occasion, you must first seek the authorization from the Rabbi.

Spe cial Announcements

• We are pl eased to announce that Ness 26 is part of the Amazon Charity Program, which would allow our community to

collect 0.5% of all the orders made by any of you on Amazon.com. In order to register you need to log on

smile.amazon.com and select Ness 26, Inc as the Charitable Organization you want to support, and from then shop on smile.ama zon.com instead of www.amazon.com. It won’t cost anything more, and is an easy way to contribute to our budget nee ds. • Anyone wishing to receive the Daily Halacha by the Rabbi please send a whatsapp message to Simon Chocron 786-351-

1573

Community Calendar: • The prog ram for Teenaged Boys ages 13-18 Started again with Great Succes with Shiur by the Rabbi & Supper on Sund ay Evenings after Arvit at around at 6:00 pm With Supper. New Participants Welcome! Anyone

wishing to sponsor this Shiur Please contact the Rabbi. Tizke Lemitzvot!

• We have started the Mishmar Program Every other Thursday evening at 8:00 pm with Chulent, Beer, &

Snacks. Everyone is welcome! Avot Ubanim: This Mosae Shabbat at 7:45pm

Youth Minyan • We are proud to announce the inauguration of our YOUTH/TEEN MINYAN geared to train and teach our future generations on the different tefillot and parashiot.

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בס''ד

בס''ד

We would like to Whole Heartedly Thank our Dear Friends, Mr. & Mrs. Alberto Cohen for generously Donating the TORAH LEARNING of Adar Alef 5779 Leiluy Nishmat his Dear Parents: Isaac Cohen & Raquel Corcias z”l We truly appreciate it. In this merit, may Hashem Bless you & your wonderful family with all the Berachot of the Torah. Amen.

Birthdays th • Mr. Harry Mamane – Tue. Mar. 13 , Happy Birthday To • Mr. Isaac Nahon – Tue. Mar. 13th, • Mrs. Perla Edderai – Wed. Feb. 27th. • Yosef David Allouche – Fri. Mar. 1st,

• Mr. David Guenoun – Fri. Mar. 1st, Happy Anniversary To • Eli Sitbon – Shabbat Mar. 2nd, • Ronen & Yael Cohen March 11th rd • Mr. Max Aquinin – Sun. Mar. 3 ,

000 • Norman Cohen – Sun. Mar. 3rd, 45[ rd Nahalot • Mrs. Efrat Moran Lahmi – Sun. Mar. 3 , • Esther Benmergui – Sun. Mar. 4th, Next Shabbat: nd • Mrs. Muriel Zonana – Sun. Mar. 4th, • Itzjak Tangir Ben Bella z”l the 2 Adar • Mr. Alberto Belecen – Mon. Mar. 5th, (Grandfather of Mr. Simon Chocron) th • Yosef Benchetrit – Tue. Mar. 6th, • David Gad Ben Nissan z”l the 4 of Adar • Mrs. Esther Farache Lowensen – Tue. Mar. 6th, (Father of Mr. Albert Gad) th • Hannah Perla Tapiero – Fri. Mar. 9th, • Rahel Guenoun z”l the 4 of Adar • Mrs. Sharon Edderai – Sun. Mar. 11th, (Father of Mr. Abraham Genoun) • th • Mrs. Eny Aquinin – Mon. Mar. 12th, Meir Cohen Bar Yaakov z”l the 6 of Adar (Uncle of Dr. & Mr. Max & Isaac Nahon) • Sammy Allouche – Tue. Mar. 13th, • Miss Aliyah Chocron – Tue. Mar. 13th

בס''ד Community Shiurim

Weekday mornings:

• 6:10AM to 6:45AM: Laws of Nidah. New participants welcome! • 7:30AM Shiur on Hok Leyisrael with Breakfast! Everyone Is Welcome to Join. • 7:45AM to 8:30AM: Daf Yomi Masechet Hulin. NEW DAF YOMI MASECHET! New participants are welcome! It is a great time to start learning the Daf and join thousands of Jews across the world in this incredible project.

• 9:00 AM to 10:00 AM: Mishna Berura Dirshu Cycle! New participants welcome!

Week day afternoons: • Before Minha Monday through Thursday: Shiurim in Spanish on assorted topics. o • After Arvit: o Mondays & Wednesdays: Hoshen Mishpat – Business Halacha o Monday through Thursday: Shiurim in Spanish on assorted topics. o Every Thursday evening after Arvit Hilchot Nida in Depth for Men. Tuesday Assorted Topics o In Recess for the Summer o Monday & Tuesday at 7:00pm Masechet Berachot in French o Every other Monday evening at 8:30pm Shalom Bayit Class to Women.

o Every other Tuesday evening at 8:30pm Shalom Bayit Classes to Men. • SHIUR for Ladies! The Rabbi’s Shiur on Halachot of Kashrut NEW SERIES ON Hilchot Basar Vechalav, (Laws pertaining to Meat & Milk) to Ladies, in the Bet Hakenesset, every Tuesday afternoon at 2:05 pm. New Participants are always Welcome! In Recess

Shab bat: • Shabbat night before Arvit: Short lecture on the Parasha of the week. • Shabbat Morning: Lecture on the Parashah of the week. • Shabbat Morning – Daf Yomi at 8:00am. • Shabbat Afternoon – Shiur at 4:40pm • Spanish Shiur – with Simon Chocron One hour before Minha • Seudat Shelishit: Short lecture on the Parasha of the week.

בס''ד WEEKLY INSPIRATION mistake made by the non-Orthodox Jewish movements. Their leaders have taken the liberty to decide for themselves, based on The Definition of a Misva their feelings and perceptions, what a Misva (Rabbi Eli Mansour Daily Halacha) is. And thus, for example, they decided that driving to prayer services on Shabbat is Parashat Vayakhel tells of Moshe assembling acceptable, because otherwise many people Beneh Yisrael in order to tell them G-d’s would be unable to attend. It is clear to commands regarding the construction of the anyone with even the most basic familiarity Mishkan. However, Moshe prefaces these with the Halachot of Shabbat that driving instructions with the command to observe constitutes an act of Shabbat desecration, Shabbat. The Rabbis explained that Moshe and that avoiding driving on Shabbat is thus began with Shabbat observance to far more important that praying with a underscore the point that the lofty Minyan. The fact that some people might undertaking of building a Mishkan, the place intuitively decide otherwise does not make where the Shechina (Divine Presence) would their view correct. Only the Torah, and not reside, did not override the Shabbat people’s intuition, determines what is a prohibitions. The people might have assumed Misva. that given the importance of this project, and the nation’s enthusiasm to bring the Shechina Another example is the observation made by into their midst, they should do everything Rav Yisrael Salanter (1809-1883) about necessary to hasten the completion of the students who are so passionate about Mishkan, including working on Shabbat. attending Torah classes that they push and Moshe therefore prefaced the commands shove to get a front row seat. They might feel regarding the Mishkan with the command of they’re doing something “religious” or “holy” Shabbat, emphasizing that as important and by excitedly rushing to be among the first in precious as the Mishkan of course was, its the room and get a seat close to their Rabbi, construction had to be halted each week for but what they are doing, Rav Yisrael Salanter the observance of Shabbat. said, is sinful. It is better not to attend a Torah class at all than to push people on the way to This concept conveys a critical message a Torah class. about our religious observance generally. It teaches us that only the Torah itself dictates Another example is charity. Of course, charity for us what a Misva is. We cannon define for is a wonderful and vitally important Misva. ourselves what a Misva is, what is good to do But there is zero positive value to giving and what is not good to do. It made a great charity with money which was earned deal of sense to the people that the work on dishonestly. A Misva performed by way of a the Mishkan should continue on Shabbat, but sin is not a Misva. It might feel like a Misva, it this is not what G-d wanted. And so, if the might seem holy, and the donor might be people had continued working to build the sincerely motivated – just like building the Mishkan on Shabbat, they would have been Mishkan on Shabbat seemed holy – but in guilty of a grievous sin. Even though their truth, there is nothing holy about it, because work was idealistically motivated, they were the Torah strictly forbids such conduct. sincere in their desire to bring G-d into their Similarly, there are people who are involved midst, and their activity certainly appeared in the otherwise noble effort to build a new and felt like a holy act, it would have been a institution, such as a synagogue or yeshiva, sin. The fact something seems like a Misva and in the process take the liberty to insult, does not make it a Misva. Only the Torah embarrass or malign other people. They determines for us what is a Misva and what is assume that the lofty ends – building a new not. institution – justify the means of hurting other There are numerous different applications of people and instigating fights. This assumption this fundamental principle. One is the grave is in diametric opposition to the Torah. The

בס''ד Torah teaches us in no uncertain terms that fact that their conduct after leaving Moshe the ends most definitely do not justify the reflected that they had just been in Moshe’s means, and that a Misva performed by way of presence. The experience of being near a sin is not a Misva at all. Moshe and listening to his teachings had an Let us remember that the Torah, and only the impact upon them. The people did not just Torah, teaches us what is right and what is leave and resume their ordinary routine. They wrong. We need to consult with our Rabbis left inspired and uplifted, profoundly impacted and receive their guidance, so that we ensure by the experience of being in Moshe’s that everything we seek to do that seems like presence. a Misva is, indeed, a Misva. When we leave the synagogue or a Torah class, we cannot be the exact same people we had been beforehand. The experience must impact the way we behave in all areas of life. Our conduct when we are not in the synagogue or learning Torah must reflect the “They Left from Moshe’s fact that we had spent time praying and Presence” studying. It is our responsibility to ensure that (Rabbi Mansour) when people see us leaving the synagogue, they admire our conduct, and realize that Parashat Vayakhel begins by telling of the involvement in Judaism has a meaningful, assembly that Moshe Rabbenu held after the positive effect upon a person’s character. incident of the golden calf. At this assembly, When we take leave of the synagogue or Bet Moshe relayed G-d’s command to observe Midrash, it must be “Mi’lifneh Moshe,” evident Shabbat, and the command to build the that we were influenced and uplifted by the Mishkan. The Torah writes that when Moshe experience. finished speaking, “Va’yes’u Kol Adat Beneh Yisrael Mi’lifneh Moshe” (“The entire Torah life is not only about our conduct in the congregation of Beneh Yisrael left from synagogue – it is about our conduct Moshe’s presence” – 35:20). everywhere, and in every aspect of our lives. The way we act in any situation must be a A number of Rabbis addressed the question reflection of the Torah we study and Misvot of why the Torah found it necessary to we perform. It cannot be “business as usual” emphasize that the people left “Mi’lifneh after we leave the synagogue. The Moshe” – from Moshe’s presence. Quite experience must change us, inspire us, and obviously, they had been in front of Moshe impact upon who we are and what we do in hearing him speak. The Torah could have every area of life. simply informed us that they left to bring materials for the Mishkan. Curiously, though, the Torah made a point of stressing the fact that they left from Moshe’s presence. Sanctifying the Mundane Rabbi Eliyahu Lopian (England-Israel, 1876- 1970) explained that even after the people is Precious took leave of Moshe, it was evident that they (Rabbi Frand from Torah.org) had been in Moshe’s presence. Often, the way a person walks is an indication of where The Torah tells us that the women donated he had just been. A person who staggers as their mirrors to the Mishkan building fund, he walks through the street is very likely and the mirrors were used to make the base coming from a bar. Somebody coming from a of the Kiyor [Laver]. Rashi quotes Chazal that gym might walk with a certain vigor and initially Moshe was hesitant to take this gusto. The Torah emphasizes that Beneh donation, because he felt that mirrors were a Yisrael left “Mi’lifneh Moshe” to express the tool of the Yetzer Ha’rah [evil inclination]. Rashi uses a very strong expression. Not

בס''ד only did Moshe Rabbenu reject these mirrors, How could he be so off base here with his “he was repelled by them” reaction to the mirrors? (haya mo’ays bahem). “How can the mirrors Rav Kviat answers that Moshe Rabbenu was — which are made for sensual purposes — not off base. Moshe’s reaction was logical be used for a spiritual purpose in and totally understandable. However, Moshe the Mishkan?” But the Almighty overrode Rabbenu was missing a piece of information Moshe’s objections, also using a very strong that the Holy One Blessed be He possessed. expression in instructing him: “Accept them; Moshe Rabbenu, who was in Midyan at the for they are more precious to Me than any time, had no way of knowing what happened other donation!” in Egypt regarding the intimate relationships Rashi explains that in Mitzraim, the men did between the Jewish men and their wives. He not want to engage in the act of procreation, had no way of knowing that the men were because they felt they were in a futile hesitant to have children, and that their wives situation where it was not worth bringing used these mirrors to encourage their them. additional Jewish children into the world. The This is a way in which it is possible to women were not so pessimistic. They used have sevarot hafuchot. The Ribono shel their mirrors to beautify themselves, went out Olam knew the purpose that the mirrors into the field, and enticed their husbands. As served. Had Moshe had this same “inside a result, the Jewish population continued to information” regarding the history of these increase. By virtue of the fact that these mirrors, he would also have felt the same mirrors were used for such a positive way. Moshe saw the mirrors simply as tools purpose, the Almighty told Moshe that He to put on eyeliner and mascara. As such, he considered them to be the dearest donation felt they were a totally inappropriate gift for of the entire Mishkan fundraising effort. use in the Bet HaMikdash. The Almighty told I saw an interesting question raised by Rav him, “Moshe, you do not know the whole David Kviat, one of the Roshei Yeshiva in the story. The whole story is that the women Mir Yeshiva. Tosfot says in many places in built Klal Yisrael with these mirrors. These Shas that Talmudic disputes do not result are more precious to Me than anything else.” from “sevarot hafuchot” [diametrically opposed Chazal say, regarding the words “With all lines of reasoning], where one opinion says your heart,” [Devarim 4:29] that a person “black” and another opinion says “white.” must worship the Almighty “with both his True, one point of view can be “mutar” inclinations” (i.e., the Yetzer Ha’tov and the [permitted] and another point of view can be Yetzer Ha’rah). It is obvious how a person “asur” [forbidden] or one point of view can be serves the Master of the Universe with his “Kosher” and another point of view can be “Good Inclination.” How does a person serve “Treife“, but that is only the practical outcome Him with his “Evil Inclination?” One of the dispute. However, the source of the explanation is by conquering it. When underlying dispute cannot come from someone has an urge to do something diametrically opposed logical positions. In forbidden, he can subdue that urge, and other words, if one “person” says something thereby serve G-d by conquest of his Evil makes sense, how can the disputant take the Inclination. However, there is a higher form of exact opposite point of view? serving G-d through one’s Yetzer Ha’Rah. In effect, Rav David Kviat is asking, what The highest form of serving G-d is to take happened to Moshe Rabbenu here? Moshe that Yetzer Ha’Rah and turn it into a Davar considers the mirrors repugnant — he is Kodesh [Holy Item]. That is what these repelled by them — while the Almighty finds women did. They leveraged something that is them to be His favorite and most precious in fact the Yetzer Ha’Rah. Lust for women, donation. How can that be? Moshe usually lust for sexual relations, can be internal has a keen understanding of the Will of drives that derive from one’s “Evil Inclination.” Hashem. After all, he was Moshe Rabbenu! To take those urges, and to make them into

בס''ד an act of holiness, is the highest form of Messianic times we will need to Divine Service. It gives special pleasure to have chutzpah to spiritually survive. We will the Almighty, and the tools used to be in such a spiritually hostile environment, accomplish this transformation became the that unless a person has a certain degree most precious donation to His Mishkan. of chutzpah, he will melt away in the corrupt A similar idea is found with society in which he finds himself. The Mishna the Tzitz [Headplate] worn by the Kohen says that in the time before the imminent Gadol [High Priest]. One of the eight arrival of Moshiach, we will need to take that garments of the Kohen Gadol was the Tzitz. attribute of azut-chutzpah and turn it into a The pasuk in this week’s parsha says, “And tool for our spiritual survival. This is an they made the Headplate, the holy crown, of instance of having the words Kodesh pure gold, and they inscribed on it with script l’Hashem engraved on the metzach. like that of a signet ring, ‘Holy to Hashem'” This concept can allow us to properly [Shemot 39:30]. The words “Kodesh l’Hashem” interpret a famous statement of Chazal. The Were engraved upon the Tzitz, which was pasuk in Parashat Pekude says that they worn on the forehead of the Kohen Gadol. finished the Mishkan, and Moshe Rabbenu This is the only garment that has those words gave them a blessing: “Moshe saw the entire upon it. Why? work, and behold, they had done it as Chazal say that the Tzitz sat on the metzach Hashem had commanded — so had they [forehead] of the Kohen Gadol, and the word done! — and Moshe blessed them.” [Shemot metzach is symbolic of the term azut metzah, 39:43] Rashi adds, “He said to them ‘May the which means chutzpah. On Yom Kippur, as Divine Presence dwell in the work of your part of the Al Chet confession, we confess for hands.’” sins we have committed with “azut metzah.” The simple reading of the pasuk is that now Chutzpah is a terrible trait. The Mishna says that the work was all done, and “Az panim l’Gehinnom” [a person with the Mishkan [Tabernacle] was built exactly to chutzpah goes to Hell] [Avot 5:24]. The fact that specification. Moshe gave the people a they wrote “Holy to Hashem” on the blessing that the Shechina should now come metzach, which represents azut [chutzpah], down to the Mishkan and dwell therein. Why is symbolic of the fact that sometimes the would they need a bracha for this? This is attribute of chutzpah can be transformed and what they had been promised all along. It sanctified. It can become Kodesh l’Hashem! was part of the deal. The Ribono shel The item which represents the bad and evil Olam guaranteed, “You build for Me traits in man, when sanctified and a Mishkan, and My Presence will dwell transformed into holiness, represents the therein!” [Shemot 25:8] So what is this highest form of Divine Service. blessing doing here after they did everything Sometimes we need to stand up for principles correctly? They had every reason to expect and take action that requires chutzpah. Such the Shechina now, without any new manifestation of chutzpah is called, “Azut blessings! d’Kedusha.” Of course, we need to be I once saw an interpretation that the careful, but to take chutzpah and use it for expression ‘May the Divine Presence dwell in fighting Hashem’s battles can reflect a high the work of your hands’ means more than just level of spirituality. that the Shechina would come down to Rav Tzadok comments on the famous the Mishkan. “Yehi Ratzon she’Tishreh Mishna at the end of Sotah. The Mishna Shechina b’ma’aseh yedeichem” means that writes that in the pre-Messianic era, the effect of the Mishkan — the effect of “chutzpah will multiply.” This is certainly true having the Ribono shel Olam in your midst — on a simple level in our own time. The should turn all of your mundane acts into Kotzker Rebbe gives this Mishnaic statement vessels for the Shechina. a positive twist and says that in pre-

בס''ד “The work of your hands” is not referring only That is what the Mishkan is all about, and to the Mishkan, to the act of construction. that is what Toras Kohanim is all about. This Moshe’s blessing was that if you did this right is what having a Bet HaMikdash is all about. and the Ribono shel Olam is going to dwell in It is about giving us the capacity to elevate your midst, consequently you will be different out handiwork, to elevate our lives above the people. Your eating is going to be different, mundane. We are charged with taking the your sleeping is going to be different, your profane and making it holy. We take the business is going to be different. Everything mirrors and make a Kiddush Hashem with about you is going to be different because them. We take Chutzpah and use it for the you are going to elevate yourselves. This is Sake of Heaven. We take our possessions the ultimate tachlit [purpose] of the Mishkan. and our professions and make with them “Yehi Ratzon she’Tishreh Shechina things which are holy. This is the blessing of b’ma’aseh yedechem” is the highest possible “Yehi Ratzon she’Tishreh Shechina level of spirituality. “Elu chavivim Alai min b’ma’aseh yedeichem“. ha’kol.” If you can take a mirror, if you can take makeup, if you can beautify yourselves and that becomes a mitzvah — and that becomes No One Is Completely “G-d’s most treasured contribution” — that is because this is what Yiddishkeit is all about. Immune From Envy “You shall be a holy people to me” [anshei (Rabbi Frand) kodesh…]. I want you to be human beings, but holy human beings. You should become Hashem commanded Moshe to anoint the different through your work and contributions sons of Aharon, "as he anointed their father" towards establishing the Mishkan. [Shemot 40:15]. The Meshech Chochmah [Rav Meir Simcha of Dvinsk] provides us with Rav Shimshon Raphael Hirsch says that in an insight on the expression "as he anointed Sefer Vayikra, which we are about to start their father." next week, the first Korban [sacrifice] mentioned is the burnt offering (Korban The Meshech Chochmah says that when Olah). The unique feature of the Olah offering Moshe was instructed to anoint Aharon as is that it was Kulah l’Hashem — it is entirely the Kohen Gadol [High Priest], he had burnt as an offering to G-d. At the end of absolutely no problem doing that. In fact, Sefer Vayikra, the last Korban mentioned Moshe had felt bad that he, as the younger is ma’aser be’hemah [animal tithe]. This is a brother in the family, had, in a sense, form of Peace Offering [Korban Shlamim]. It usurped the leadership role in Israel that is almost entirely consumed by those who rightfully belonged to his older brother, bring it. Aharon. Moshe was therefore consoled and even relieved that G-d commanded him to In other words, the Toras Kohanim, the Book anoint Aharon in the unique leadership role of of the Law for the Priests (i.e., Vayikra), Kohen Gadol. begins with an offering that goes entirely to G-d, but ultimately — at the end of Vayikra — But, says the Meshech Chochmah, Moshe the Torah demonstrates that it is possible to hesitated when anointing his nephews the take something that is a Korban — Kadashim sons of Aharon as Kohanim. The implication Kalim — and enjoy it. We are supposed to of this anointing was that Aharon's sons eat it; we are supposed to take enjoyment would succeed their father in the perpetual from our consumption of this holy offering. It role of Jewish leadership ensconced in the primarily belongs to the owners, and they are priesthood. Perhaps, says Rav Meir Simcha, supposed to enjoy eating it as a spiritual Moshe Rabbenu felt a tinge of jealousy at this experience. point. Moshe Rabbenu had no assurance that his sons would inherit his position and in fact

בס''ד they did not. For this reason, G-d had to The Medrash teaches us that a person can emphasize to Moshe "anoint them AS YOU become so consumed and so warped by his ANOINTED THEIR FATHER." Just as you jealousy that he will have his own eye anointed Aharon with a fullness of heart and gouged out, just so that someone else will graciousness, so too you should put aside have both eyes gouged out. This is how the any twang of jealousy and likewise anoint his Medrash Shmuel explains the statement in sons. Avot that jealousy, lust, and the pursuit of honor drive a person out of this world. I find this teaching of Rav Meir Simcha very instructive. Certainly we cannot superimpose our petty human emotions onto Moshe Rabbenu. However, we learn from this insight that even the great Moshe Rabbenu can be The Two Aspects of the tested by this experience of jealousy. Jealousy is such a basic human emotion and Mishkan so much a part of the human condition that (Rabbi Zev Leff) even Moshe Rabbenu must be reminded, "Moshe, don't be envious and don't let R' Shmuel bar Nachmani said in the name of jealousy get the better of you." R' Yonatan: The name Bezalel indicates his wisdom, for when HaKadosh Baruch Hu told Jealousy is a destructive character trait. It Moshe to tell Bezalel to make a Mishkan, an has ruined people's lives. As the Mishneh Aron, and the other vessels, Moshe reversed teaches "it drives a person outside of the the order and said to him, "Make and Aron world" [Avot 4:21]. Jealousy can make a and the vessels and the Mishkan." Bezalel person crazy and drive him to do the most then said to him, "Moshe Rabbenu, the way ridiculous, hateful, and spiteful acts. of the world is to build a house and then bring The Medrash Shmuel on Avot says that the into it the vessels, but you told me to first Satan came to two people. One person was a make the vessels and then the Mishkan. tremendously jealous individual who could Where will I put the vessels that I make? not tolerate anyone having something that he Perhaps Hashem told you to make the did not have. He was envious of everything Mishkan first and then the Aron and vessels." and everyone. The second person was a Moshe responded, "You are called Betzel Kel gluttonous and omnivorous person with an - in the shadow of Hashem - Betzel Kel - for insatiable appetite for more and more and you knew precisely how to interpret more. He ate whatever he could. Hashem's words as if you were there, in his shadow" (Berachot 55a). The Satan came to the two of them and made them an offer. One of them could pick To understand this difficult Gemara requires whatever in the world he wanted. However, an appreciation of the Mishkan and its whatever the person who was given the right vessels. That in turn depends on to chose would pick, his companion would understanding the relationship of our bodies get double the quantity of that same item. to our souls. This was a real dilemma for such people. The We live in a physical world, and our envious person knew he would not be able to neshamah is confined in a physical body. For live with his companion receiving twice as that reason, says Sefer Hachinuch, that much as he received. The gluttonous person which we experience physically makes a knew he would never be satiated as long as stronger impression on us and, in turn, the other fellow had twice as much as what motivates our hearts and souls. Thus, for he was given. instance, the eating and drinking of Yom Tov The jealous person was given the option of are designed to bring out the spiritual joy of choosing. He chose that Satan gouge out our souls. The performance of actions one of his eyes. associated with happiness, and not the

בס''ד mental contemplation of happiness, This same dynamic relation between external engenders that emotional state. action and inner intent is symbolized by the The proper external actions are, according to Mishkan itself. Prior to the sin of the Golden Sefer Hachinuch, the means by which one Calf, the Mishkan was not needed for G-d's reaches the proper inner intention. For that presence to devolve upon the Jewish people reason, one must occupy himself in the study (see Sforno to Shemot 20:21): "...in all places of Torah - even shelo lishma (not for its own where I record my name I will come unto sake) - for learning will eventually bring him thee, and I will bless thee" (Shemot 20:21). to Torah lishma (for its own sake). With the sin of the Golden Calf, however, the people showed that they needed a physical The majestic and awe-inspiring Mishkan entity upon which to focus their attention in similarly was a physical environment which order to experience G-d's presence. The exercised the most profound effect on all who Mishkan served this need, and hence only beheld it. The physical impression it created there could G-d's Presence be felt in its full was transmuted into a powerful inner feeling. intensity. Physical actions have another purpose The Meshech Chochma notes that in Ki Tisa beyond arousing the proper inner attachment the discussion of Shabbat follows the to Hashem. Our task in this world is to place discussion of the Mishkan. In Vayakhel, the our spiritual beings in control of our physical order is reversed. Shabbat strengthens our beings. When we act in conformity with our belief in G-d as the Creator of the Universe. deepest spiritual perceptions, we are As originally conceived prior to the sin of the actualizing our inner potential. Ramban Golden Calf, the Mishkan was meant to give explains (Bereishit 22:1) that the essence of external expression to that belief in Hashem. the tests to which Hashem subjects tzaddikim But it was not needed to engender that belief is that it allows them to realize their spiritual since G-d's presence already dwelt on each potential in action. Actions performed with the Jew wherever he was. Since the Mishkan proper intention infuse all realms of the world was only to enhance our belief in the same with spiritual power. way that Shabbat does, there would at that Chazal derive from the command to gilt the time have been no conflict between the Aron Kodesh from both the inside and activities of the Mishkan and Shabbat. outside that a talmid chacham must be the Hence, in Ki Tisa, prior to the sin, the same inside and outside - tocho kebaro. Mishkan precedes Shabbat. Literally, his inside must be like his outside, After the sin of the Golden Calf however, the seemingly implying that his inner state must Mishkan was needed for G-d's presence to be brought into conformity with his external rest on the Jewish People. Construction of state. the Mishkan was no longer an expression of If we examine the commandment of gilding Divine service but a precondition for that the Aron Kodesh, we notice something service. As such, the activities of the Mishkan interesting. There is first a general command and attendant melachot could no longer be to gild the Aron: "You shall gild it with pure permitted on Shabbat. This is hinted to in the gold" (Shemot 25:11). Then the Torah fact that in Vayakhel, after the Sin of the specifies, "From within and without you shall Golden Calf, the discussion of Shabbat gild it." The first general command relates to precedes that of the Mishkan, from which we the outside of the Aron, the physical which learn that the activities of the Mishkan are engenders the inner emotions. Then after prohibited on Shabbat. mentioning the internal covering, the Torah We can now answer a famous question: If the again mentions the covering of the outside. Mishkan was an atonement for the Sin of the This symbolizes the external expression that Golden Calf, why does the command to build must be given to the perfected inner the Mishkan in Terumah precede the account intention, the realization of the inner potential. of the sin of the Golden Calf in Ki Tisa? The

בס''ד answer is that the Mishkan served two Hashem knew that Bne Yisrael would sin and purposes. The first - the actualization of the require the Mishkan in order to experience spiritual strivings of the Jewish people - His Presence. preceded the sin of the Golden Calf. Only the The word Mishkan is repeated at the second purpose - the creation of a dwelling beginning of Pekude: "Ele pekude place for the Shechinah - followed the sin of haMishkan, Mishkan haedut - these are the the Golden Calf. accounts of the Mishkan, the Mishkan of Moshe was first told of the Mishkan before witness." The original purpose of the Mishkan the sin of the Golden Calf. At that time, the (with the "hey" hayediah) was to enable the structure of the Mishkan itself was of Jewish people to express and actualize their secondary importance, and the vessels inner emotions and beliefs. After the Sin, the through which man would actualize his Mishkan became Mishkan ha'edut, the place feelings for Hashem were the principal aspect where G-d's Presence would be felt. of the Mishkan. Therefore, Moshe mentioned There is an important message here for us. the vessels first. The Jews were then far We must not feel hypocritical if we do the above the natural order of the world - in mitzvot without the fullest intentions that we which the house precedes the vessels. They know should accompany these activities. As needed no majestic structure to house the long as we aspire to attain that kavanah holiness of G-d's Presence. (intention), our actions will bring us to that Bezalel, however, received the command to goal. In addition, we must remember that build the Mishkan after the sin of the Golden even at the height of spiritual inspiration, we Calf. He realized that G-d's intention now was must not minimize the importance of the to create an environment to inspire inner meticulous observance of the physical spiritual feelings, which would be actualized mitzvot, for they are the true culmination of through the vessels. Bezalel understood what those spiritual feelings. Without them, the Moshe did not - that Hashem's original potential is unrealized. command was specific in its order because Reprinted with permission from Artscroll Mesorah Publications, ltd. This article is provided as part of Shema Yisrael Torah Network Permission is granted to redistribute electronically or on paper, provided that this notice is included intact. For information on subscriptions, archives, and other Shema Yisrael Classes, send mail to [email protected]

Mental health issues are on the rise in The Importance of Play: 8 children. Many experts believe that this Ways to Nurture Your directly correlates to the loss of play. Why? Because play is where children learn life Child’s Mental Health adaptability skills. They learn to cope and We need to bring play back into our deal with their stress when they run free, children’s lives. swing from monkey bars, climb trees. In (By Adina Soclof, MS. CCC-SLP) essence they are testing their abilities in “dangerous” situations. Children themselves Play is the most cherished part of childhood. are allowed to manage just the right dose of Sadly, free play for children has steadily danger. This knowledge helps them feel in declined in the past few decades. The control of themselves and the amount of reasons are many: tightly structured family stress they can handle, helping them feel in and school schedules, more parents working control of their lives. outside the home, fewer safe places to play and rise of screen time. The average Play also allows children to develop their preschooler uses technology 4.5 hours a day. imagination and creativity. They learn social skills, how to work in groups, to share, to

בס''ד negotiate, to resolve conflicts, make their own experiences, deal with their fears, conflicts, decisions and self-advocacy skills. Children and everyday events in their lives. You often who are left to play at their own pace learn to will hear your child engaging in fantasy play know themselves well. They can discover using different voices and reenacting what is their own areas of interest and ultimately happening in their world, which can be engage fully in the passions they wish to therapeutic. It is also great for developing pursue. Play also helps children maintain their fantasy and imagination. healthy physical activity level. 6. Get outside: Try to get outside every day, It is no wonder that experts have found that even in the winter. Let them explore and play play can help prevent children from a slew of in nature—the woods, the park, the beach, health issues, stress, anxiety, depression and wherever. If you live in a safe area, try to just obesity as well. sit on the side and let them let them have as We need to bring play back into our children’s much freedom as possible. They don't need lives. Here are 8 tips to help increase your an adult-led activity; they really need to be child’s free playtime. left alone, in control of their own play. It is 1. Turn off electronics: This is not so easy 7. Mix children of different ages: to do in today’s world, but it is essential. Have helpful to encourage your child to play with a no technology zone for the hours when children of different ages. Older children help your children come home from school. I facilitate a younger child’s learning, helping always appreciate Shabbat because it is a them get to a new level naturally. Older kids natural break from the world of technology. can practice their leadership skills more readily. Children will also learn to participate 2. Have toys but not too many toys: Too as well as challenge the game. This also much stuff just creates a whole lot of clutter helps them learn self-control and negotiation and actually inhibits a child’s imagination. skills. You can try rotating toys, every few months putting some toys away in a bin and replacing You also want to avoid intervening. Don't try them with toys put away months before. This to protect your child from others. Try not to keeps your play area clean and also allows judge other kids to harshly. Remember children to experience their old toys as new learning how to deal with difficult kids can again. give children the practice they need to deal with all types of people as they grow. These 3. Have space for kids to play: Children are the times where they are learning the need room inside and outside to play. You biggest lessons in self-control and resilience. want to designate an area in the house where ou are not alone. Try they can play freely. We had an old couch in 8. Get support: Y the basement that we called the jumping talking to other parents, whether it’s in your couch, our kids were allowed to do whatever neighborhood or just on your block. Put your they wanted with that couch, jump on it, build heads together and see how you can forts etc. If you have a yard, make sure it has encourage your kids to get outside like how it an area for play, swings, a sandbox etc. was naturally done back in the olden days. 4. Have an art box or an art area: When engaged in art, children’s brains grow. It does not need to be anything elaborate: paper, When was the Last Time scissors, crayons, markers, stickers and some glue can keep children engaged for You Looked at Your hours. Husband and Beamed? 5. Playing solo: Kids need some alone time At a recent class we were all blown away to play. When they play with their toys by at how the speaker’s wife looked at him. themselves it helps process new (By Emuna Braverman)

בס''ד I attended a class with a group of women teacher’s long-time wife. Her adoration, her recently. Throughout the presentation the pleasure, her support was palpable. And we teacher’s wife sat by his side, beaming at all learned from it. We all made commitments him. Every insight made her glow with joy, to change our own relationships. We all every joke (which I’m sure she’s heard many recognized the need to behave differently. times before!) elicited laughter. Married many We all understood that we had to up our years, she seemed like an infatuated game. newlywed. In fact, the last time I looked at my husband like that might have been on my wedding day! You Won’t Believe What While the class was fascinating, I think the This Man Did for His real learning came from watching this Competitor woman. It was so beautiful! Everyone noticed. Everyone commented. Everyone A great example of what it really means to reflected. have faith in G-d. (By Rabbi Efrem Goldberg) Everyone said, “I need to be better at this.” “I In January, a fire destroyed the building that need to look at my husband the way she housed Yossi Heiman’s Fish Market in looks at hers.” Borough Park, Brooklyn, leaving him with no place to operate his business and no ability to Many women confessed to opposite draw income. Shea Langsam owns a similar behaviors - eye-rolling, criticism, dismissal, a store, Fish to Dish, just a few blocks away. whole gamut of negative reactions. One would have thought that as sympathetic It’s not that the positive isn’t there too. It’s not as he may be for his competitor’s poor that we don’t love our husbands. It’s not that fortune, he would welcome this opportunity to we don’t feel the same way as the woman in acquire new customers and increase his our story. business. But we don’t show it. And if we don’t show it, Instead, Shea did something truly chances are we don’t say it either. So how is remarkable. When he learned of the fire, he he supposed to know? We all want picked up the phone and called his admiration and respect, and our husbands competitor. “When he [Yossi] said that he want that most of all. Why are we denying needs a facility to process and deliver orders them this simple pleasure? Why are we for his customers, I said, ‘Why not join me in focused on what isn’t there instead of what my store?’ As fellow community members we is? Why don’t we look at our husband that all try to help each other as much as we can.” way after 5, 10, 25, 40 years? Shea received an official citation from New Because we’ve stopped trying. We’ve York State Assembly Member Simcha stopped making the effort. We aren’t making Eichenstein for his incredible kindness, him our priority. welcoming his competitor to operate out of his space until the store could be rebuilt. The experience of this class was a wake-up call, an opportunity to change, a small insight The story is extraordinary for many reasons. that can revolutionize all of our marriages. It’s It is an example of seeing fellow community a small action with big consequences. members as part of one family, putting their needs ahead of our own aspiration to make Yes, there were some Torah insights. Yes, more money or grow our business. But the they made us think and stretch our minds and story is exceptional for another reason: It is a uncover new ideas. truly genuine display of true faith, a great But the most powerful idea of all lay in the example of genuine trust in G-d not existing simple, pure and innocent reaction of our

בס''ד in the form of empty lip service but being put The Chazon Ish is describing a phenomenon into practice in a very real way. of people who pray with great intention, talk about G-d and divine providence frequently, When I saw this story, I was immediately regularly employ expressions like “Baruch reminded of a powerful passage in the Hashem,” “Be’zras Hashem” (with the help of Chazon Ish’s classic work Emunah G-d), “Chasdei Hashem” (G-d’s Kindness) U’Bitachon: and yet when the rubber meets the road, they What we see in life is people like Reuven, abandon faith and erase G-d from the picture. who is a moral person, always speaking of One cannot talk about believing in G-d and trust in Hashem, condemning excessive then be ruthless in business, undercut efforts in life, and expressing his abhorrence competitors, take excessive initiative or be of constant pursuit of financial means. paralyzed with anxiety and worry about things Indeed, he is a successful person: he lacks beyond our control. no customers in his store, and he does not True faith in G-d means catching ourselves need to expend efforts in that direction. He before getting anxious about our competitors loves the concept of trust in Hashem, or feeling fear about our income and because even that concept smiles upon him. reminding ourselves that while we should And suddenly, we are surprised to see take initiative, work hard, be creative, and Reuven, that great truster in Hashem, have ambition, we must leave the rest to G-d, conferring secretly with his assistants and our senior partner in any enterprise. consultants as to how to stop a potential rival who plans to open a store just like his. Real faith means taking G-d to work with Reuven is very upset by this threat; at the us and feeling not only His presence beginning he keeps his feelings to himself, everywhere we go, but His partnership because he is embarrassed to reveal them to and investment in us and in our success. his acquaintances, fearing their derision. But Minimally, faith in G-d means we need not with time, he loses his sense of shame, and worry, but Shea Langsam has taught us that begins to act openly with the aim of living with genuine faith can mean even preventing the rival from carrying out his plan. more. With faith in G-d, we can even find the Gradually he gravitates towards the crooked capacity to help a competitor, recognizing path, and his sense of shame evaporates he that G-d can partner with both of us and bring openly commits low and deplorable actions – us each great success and prosperity. in public. The competition between him and The sentence in Psalms (81:10) says Lo his rival becomes widely known and is the yiheyeh becha el zar, which is usually talk of town – and still he feels no shame, but translated as don’t have among you a foreign rather comes up with baseless and untrue G-d. The Kotzker Rebbe offers an alternative, reasons and explanations in order to justify fantastic homiletical interpretation. He his actions. explains, don’t relate to G-d as a zar, Over time he becomes even more someone who is foreign, distant and a sophisticated and adds new explanations, stranger. Don’t talk about G-d while failing to claiming that everything he is doing against maintain a real, personal and intimate this rival is for the sake of Heaven and is relationship with Him. morally acceptable. He actually fools himself We talk about G-d a lot, we even claim to talk into believing this, and fools others as well – to G-d three times a day. But many of us simple people or those who love a good fight, leave Him in shul, we say goodbye when we and usually he attracts fight mongers, and close the siddur. Real faith means taking G-d gossip lovers; Satan creates peace between to work with us and feeling not only His them all so that they can build a stable presence everywhere we go, but His fortress of strife and arguments, speaking evil partnership and investment in us and in our of others, lies, tale bearing and baseless success hatred – all of which shorten men’s lives.

בס''ד DAILY HALACHOT embodies the ideal of Shemirat Ha’yesod, preserving the sanctity of the Berit. It is therefore written that one should be especially careful Halachot of Adar during the month of Adar to avoid wine (except on (Daily Halacha) Purim day, of course), which could lead to inappropriate conduct, and to ensure that he does The Special Month of Adar not stumble upon sin, Heaven forbid. The Gemara teaches in Masechet Ta’anit (29), The constellation of the month of Adar is the fish “Mi’shenichnas Adar Marbim Be’simha” – “When (Pisces). The word “Dagim” (“fish”) represents Adar comes, we increase our joy.” Rashi the phrase “Yod Gimal Mechilan De’rahameh” – explains, “Because of the miracles that were the thirteen attributes of compassion. The month performed for Israel – Purim and Pesah.” of Adar is a special month of mercy and kindness According to Rashi, then, the special joy of Adar for the Jewish people, when we are able to is due to two miracles – the Purim miracle, and receive direct influence from the highest levels in the miracle of the Exodus which we celebrate on the heavens. This opportunity – to be at the level Pesah. It thus emerges that the obligation to be of Keter and receive blessings from the highest joyful applies not only during Adar, but also levels of sanctity – is normally reserved for Minha during Nissan, in which we celebrate the miracle time on Shabbat, but we also have access to this of Yesi’at Misrayim. power during the month of Adar, and especially Our Rabbis explain this observance on the basis on Purim day itself. This is a month that is of the concept of “Hazaka.” When something especially well-suited for prayers, for striving for happens once, it could be just a fluke, and does holiness, and for receiving Hashem’s great not necessarily reflect a consistent pattern. But blessings. when it happens twice (according to one view in For this reason, our Sages teach that if one has a the Gemara), then this establishes a “Hazaka,” a court case against a gentile, he should try to pattern. And thus if the Jewish people schedule the trial for the month of Adar, as this is experienced great miracles on just one month, a special month of joy, blessing and good fortune. this would not necessarily prove that we are blessed with good Mazal (fortune). But once we The Special Torah Reading for Shabbat have two consecutive months of great miracles, Shekalim we have a “Hazaka” of favorable Mazal which warrants joy and celebration. During the times of the Bet Ha’mikdash, the nation’s officials would announce to the people Besides the miracles of Purim and Pesah, there during the month of Adar that they must send in is also an additional reason for the special joy of their Mahasit Ha’shekel, the mandatory annual Adar. Rav Levi Yishak of Berditchev (Ukraine, donation to the Bet Ha’mikdash. The “fiscal year” 1740-1809), in his Kedushat Levi (Parashat of the Bet Ha’mikdash began in Nissan, and Mishpatim), notes that the month of Adar always therefore, starting with the onset of Adar – the begins immediately following the period of month before Nissan – preparations for the next “Shobabim,” the six weeks when we repent and year’s budget began, with the solicitation of the seek to correct sins associated with the Berit. Mahasit Ha’shekel. During this period, we attempt to retrieve the sparks of holiness that had been seized by the Unfortunately, due to our unworthiness, we do not Sitra Ahara, by the forces of impurity associated have a Bet Ha’mikdash, and we are therefore with Esav. The Torah describes Esav at his birth unable to fulfill this Misva of Mahasit Ha’shekel as “Ke’aderet Se’ar” (“as though dressed in a during the month of Adar. However, as the cloak of hair” – Bereshit 25:25). And thus when Mishna Berura (Rabbi Yisrael Meir Kagan of the Sages teach, “Mi’shenichnas Adar Marbim Radin, 1839-1933) cites (in Siman 685) from the Be’simha,” it means that when we retrieve the Lebush, we commemorate this donation through sparks from “Adar” – from Esav, who is referred the reading of “Parashat Shekalim” on the to as the “Aderet” – we are joyful. We celebrate Shabbat that precedes Rosh Hodesh Adar (which in Adar because we have restored the sparks of we call “Shabbat Shekalim”). By reading about holiness through our repentance during this Misva of Mahasit Ha’shekel, we are “Shobabim,” and we are thus able to serve considered, on some level, as though we actually Hashem with greater purity. Indeed, the month of fulfill this Misva. This resembles the concept of Adar is associated with Yosef Ha’sadik, who “U’neshalema Farim Sefatenu,” which means that

בס''ד we read and study the verses relating to the the Shabbat preceding Rosh Hodesh Adar. sacrifices and are thereby considered to have Women are exempt from this obligation. We take actually offered the sacrifices. Similarly, we read two Torah scrolls from the ark – the first for the about the Mahasit Ha’shekel and are thus reading of the weekly Parasha, and the second considered to have fulfilled this Misva. for the special reading of Shekalim. If the first Torah scroll is found to be invalid, the Torah scroll There are a number of Rishonim (Medieval that was taken for Shekalim should be used for Halachic scholars) who maintained that the the weekly reading and then rolled back to the annual reading of Parashat Shekalim constitutes section of Shekalim. This is preferable to taking a a Torah obligation. This is the implication of third Torah scroll from the ark. Tosafot (Medieval French and German scholars), in Masechet Berachot (13a). Halacha does not, however, follow this view, and we maintain that this annual reading is required on the level of Mi’de’rabbanan (Rabbinic enactment). Daf yomi Hacham Ovadia Yosef ruled that women are not included in the obligation of Parashat Shekalim. Since this Misva applies only on specific Daf Yomi Masechet Hulin occasions, it has the status of “Misva (Daf Notes) She’ha’zman Gerama” (a time-bound Misva), from which women are generally exempt. Each Word of Torah was a Novelty Therefore, strictly speaking, there is no obligation for a woman to attend the synagogue to hear the Abaye, said: All agree that if a ben pekuah reading of Parashat Shekalim. had joined hooves it is permitted. Why? Because everything extraordinary people It is customary to bring two Torah scrolls from the ark in the synagogue on Shabbat Shekalim. From remember very well. the first, we read that week’s Parasha, and we Reb Meir Simcha said that people would use the second for the reading of Parashat think that he had an unbelievable memory (in Shekalim for the Maftir. Hacham Ovadia Yosef all facets of Torah), but in truth it was writes that if the first Torah scroll is found to be because all of Torah was a chidush – novel Pasul (invalid for use) during the reading of the to him, and that was why he was able to weekly Parasha, it is preferable to continue the reading from the second scroll, had been taken remember everything. from the ark for Parashat Shekalim, rather than take a third scroll from the ark. Normally, in a Prayer for the Ill situation where a Torah scroll is found to be In his old age, when he was almost invalid, we leave it on the Teba (table) as a sign constantly bedridden, HaGaon Rabbi Chayim of respect and bring a new Torah from the ark. Shmuelevitz zt”l asked his family to take him On Shabbat Shekalim, however, the two readings – the weekly Parasha and the special reading of to the Western Wall. They understood that Shekalim – are in close proximity to one another. his condition was so grave that he wanted to For example, this year (5771), Shabbat Shekalim pray to arouse mercy on himself, and they occurs on the Shabbat when we read Parashat willingly fulfilled his wish despite the great Pekudeh, which is only two Parashiyot after difficulty. How surprised they were to see Parashat Ki-Tisa, where the section of Shekalim him, as he reached the Wall, take out a paper appears. Therefore, it would not cause undue given to him with the name of an ill person inconvenience to the congregation to roll the and pray fervently for him.

Sefer Torah from Parashat Shekalim to the weekly Parasha, and then back to Parashat To Rush in Prayer to Avoid a Loss Shekalim for Maftir. Hacham Ovadia maintains that this is preferable to removing a third Sefer Rabbi Yisrael of Salant zt”l once came to Torah from the ark, given that there is little or no Warsaw and visited the Gerer Rebbe zt”l, inconvenience entailed. author of Chidushe HaRim. The Rebbe Summary: There is a Misva for a congregation to honored him greatly and when they parted, read the special section of Parashat Shekalim on he accompanied him to the street. The rumor

בס''ד soon spread among the Chasidim that a why Hashem responded to the Tefillot of great man had come to town and a big crowd Yishmael before those of his mother, as the filled his home to greet him. Meanwhile, Pasuk states, “Hashem heard the voice of the Rabbi Yisrael prayed minchah and to lad.” (Bereshit 21; 17). Therefore, a person everyone’s surprise, the “Lithuanian tzadik” who was outside the camps as a result of an finished quickly and was among the very first impurity besides Tzara’at did not need others to end. When he saw them wondering, he to daven that he once again be able to enter remarked, “I saw that may people left their the camps. Indeed, his own Tefillot would be work because of me. The shoemaker left his more effective than the entreaties of tools, the tailor left his needle, the smith left someone else. Consequently, it was not his bellows and the merchant closed his necessary for him to call out that he was shop. If I take a long time at prayer, I cause impure. However, a Metzora who was you all a financial loss” (Hizaharu Bemamon plagued with Tzara’at for evil slander is not Chavreichem, 247). able to daven for himself. For, the Zohar writes, his Tefillot are not heard by Hashem. “I am Tamei!” Therefore, he must sit outside the camps and After being sent out of the camps, the call out to those who approach, “I am Tamei. Metzora was required to announce to those I am not able to beseech Hashem on my own who approached him: “Stay away, for I am behalf since I have polluted my mouth.” This Tamei” (13, 45). is why the person who spoke Lashon Hara had no other alternative but to sit and beg for The Gemara (Shabbat 67a) explains that, mercy from those passing by to daven to besides preventing people from entering his Hashem on his behalf. The words of the place of solitude, the Metzora’s cries would Metzora echo and reverberate through time engender compassion in those who heard for those who are listening and understand him, and they would beseech Hashem on his the message... “I am Tamei....” behalf. There were other impurities that mandated a person to sit outside the camps. Yet, it was only a person stricken with Tzara’at who needed to call out to others in order that they KID’Z KORNER daven for him. The Chafetz Chaim gives a powerful explanation for this. The Gemara (Eruchin Interesting Midrash 15b) writes that Tzara’at afflicts a person who (from Torah Tots) engages in Lashon Hara. The source for this This shall Don’t Light My Fire“ -זאת תהיה תורת המצרע is the Pasuk be the instructions for someone afflicted by This Parsha singles out only one of the 39 Tzara’at” (14: 2), which is understood by the types of Melachot (work) that is forbidden on Gemara to mean a for instructions the be Shabbat, - "Do not kindle any fire in all your rumors evil spreads dwelling places on the Shabbat day." Lighting .“תהיה זאת “ -shall This a fire on the Shabbat is forbidden. But that תורתו של מוציא שם רע who person It is written in the Medrash HaNe’elam that only goes for your "dwelling place" - that is - the Tefillot of someone who speaks Lashon your home. Back in the Mishkan (and later in Hara do not ascend before Hashem, “for the Bait Hamikdash) fire was a regular part of these prayers are spoken with a mouth that is the korbanot (sacrifice) services performed impure.” Rashi (Bereshit 21, 17) writes that daily, even on the Shabbat. the prayer of a sick person is more effective Why does the Torah single out the Melacha than the Tefillot offered by others on his of kindling a fire on the Shabbat day? behalf. He explains that this is the reason

בס''ד Once, when Hadrian, the Roman emperor Shabbat to keep their house and food warm was chatting with Rabbi Yehoshua ben and to light up the house on Friday night. Chanina, he commented, "I am greater than There were, of course, those fanatics who Moshe - your teacher." Taken aback, Rabbi said, "No fire on Shabbat means just that - no Yehoshua replied, "How can you claim to be fire." They were the Karaites. When Shabbat greater than the greatest Jewish prophet who rolled around, their houses went dark and ever lived?" they ate cold cholent. Our Rabbis call these Karaites fools. Hashem wants us to live by Hadrian went on to quote the Torah: "It says His laws, not to suffer from them. in the book of Kohelet (9:4); ‘Better to be a live dog than a dead lion.’ Moshe’s dead, I’m Our Sages also point out that the Torah does alive, so I’m greater than he is." NOT say 'six days you shall do work', rather It Rabbi Yehoshua quickly replied, "Listen here, says 'six days work shall be done.' The Torah your Royal Highness, since you’re so all- is guaranteeing us that anyone who keeps powerful, do you think you can get all your Shabbat properly will merit the siyata subjects to stop lighting fires in their homes dishmaya (divine intervention) and blessings for three days?" from Hashem during his work week, until it will seem as if the work gets done by itself. "Sure I can," replied Hadrian, who immediately called in his royal officers to House Full of Miracles spread the decree of his new "no fire" law for Many miracles occurred during the the next three days. construction of the Mishkan. Here are two. The very first night, Rabbi Yehoshua and the The boards of the Mishkan were not covered Emperor climb to the roof of the palace, and with gold the way it is done today; rather, they see smoke rising from a chimney. plates of gold and beams of wood were made Enraged, the Emperor heads out to the separately. The beams were then covered smoky corner of town, dragging Rabbi with the plates of gold. Since they were made Yehoshua along for the ride. When they get this way, it would normally be necessary to to the violator’s home, Hadrian busts down use pins and nails to attach the gold. This the door and confronts his disloyal subject. could not be done since no nail or any iron "You know my decree of no fire in the home could be used in the Mishkan. for three days. Why is there a roaring fire in However, when the plate of gold was brought your fireplace?" close to the wooden beam the plate would The nobleman replied, "I had a cold and my surround it and cover it. The Torah therefore doctor recommended plenty of hot tea, so I says, "All the gold that was made for the whipped up a fire to boil tea." work." The gold itself did what was necessary for the work to be completed.

When they left the house, Rabbi Yehoshua declared, "You see, that nobleman broke your law for his own convenience. Your A SECOND MIRACLE AT THE subjects don’t even respect your laws for one MISHKAN day while you’re alive. Our Rebbe, Moshe The first thing that one must realize is that the warned us over a thousand years ago "Do courtyard in front of the Mishkan was 50 amot not kindle a flame on the Shabbat." To this (75 feet) long and 50 amot wide. In this very day, you will not find any Torah true Jew space, there was the outer Mizbeah (altar) lighting a fire on Shabbat. which was 5 amot by 5 amot. The kevesh Indeed, no Jew did light a fire ON the (access ramp), which was used to ascend to Shabbat. The Torah states; "Do not kindle the top of the Mizbeah was 32 amot (48 feet) any fire in all your dwelling places ON the long to the south. The Kiyor (washstand) was Shabbat day." But there is no halacha (law) also between the Mishkan and the Mizbeah. stopping a Jew from preparing fire BEFORE

בס''ד The entire area in front of the Mishkan was In order to pacify Kislev, which had been 50 by 50 amot, which is 2,500 square amot. denied the honor of celebrating the Mishkan's All these articles were able to fit in that inauguration, Hashem pledged that another space. Sanctuary would be inaugurated in Kislev. That time came when the miracle of Only a small area remained. Even if the Chanukah entire area were empty, no more than 2,500 took place, and the second Bet HaMikdash was rededicated on 25 Kislev, people could have fit in there, one person in st each square amah. However, the entire Bne which became the 1 day of Chanukah. Yisrael was able to fit into that courtyard on the day that the Mishkan was erected, although there were millions of people. (Revach) The Torah tells us that there were 600,000 Kid’z Korner men over 20 years old. This was in addition A Present for the King to those under 20, who were not numbered. If (Adapted from Mishlei Yaakov, p. 184) we calculated the necessary space, an area four miles square would be needed to hold all The royal palace announced that the king these people. Therefore, it was a very great would be visiting a certain town in his miracle that this small area could hold so kingdom. Most of the townspeople, however, many people. were quite poor, and could ill afford to buy a suitable gift for such an exalted guest. There was also a miracle within a miracle. Since so many people were in this rather The town, however, did have one affluent small area, one would imagine that they were resident, a local businessman. pressed tightly together. However, the The wealthy man could have presented the opposite was true. Each person had plenty of king a gift of his own, but he decided that it room. It seemed to each person as if he had would be better if all of his neighbors would 4 amot (6 feet) of empty space around him. take part in preparing a gift. Each person was able to bow down without What did the businessman do? He proposed disturbing the person next to him. that the townspeople should fashion an All the Bne Yisrael stood in the courtyard and complex and beautiful ornament crafted from saw the fire come down from heaven, many intricate parts. Some sections were to standing like a pillar. It entered the Mishkan be fashioned from gold, some from silver, and went upon the Mizbeah, burning the fats and others from special gems and beautiful of all the sacrifices; then it remained standing cloth material. For each section, he appointed above the Mizbeah. All Bne Yisrael saw this a talented craftsman to supervise its miracle and bowed. construction. At that time Divine inspiration rested upon When the king came to the town and saw the them and they sang a song to Hashem. As it beautiful gift, he was extremely pleased. The says, "All the people saw and they sang out king questioned the businessman about how and they fell on their faces." (Vayikra 9:24). it was constructed, and he responded by suggesting that all of the craftsmen present The Mishkan was completed in Kislev, but themselves to the king. Hashem wanted it to be erected on Rosh Chodesh Nisan. One reason given is that In this way, nearly all the townspeople had Hashem waited until Nisan because that was the unique opportunity - and great privilege - the month when our forefather Yitzchak was to meet the king in person. born. Another reason is that Nisan is a month The King's Crown of joy, when the Bne Yisrael were freed from Mitzrayim and Nisan is the month in which we When organizing the construction of the will be redeemed in the future. Mishkan (the Tabernacle), Moses acted like the businessman in the parable. Moses

בס''ד invited the entire nation to take part in lack of interest and the next morning sent a constructing the Mishkan. When the work new proposal for 2.2 million. Of course, Reb was finished, Moses brought the entire Anshel did not pay attention to this telegram people before G-d and announced, "The either and later in the day out of desperation entire Jewish people - they are the craftsmen the directors sent an offer of 1.7 million. This of Your Mishkan." one arrived on Motza'ei Shabbat and Reb Anshel opened it together with the other two, It is written in Shir HaShirim (3:11): and sent back a positive response to the third "Go out, O daughters of Zion, and gaze upon offer. King Solomon and the crown with which his As soon as he sent off his reply he gathered mother crowned him." his people together to update them on the Who are these "daughters of Zion"? And transaction, and more importantly to teach what was this crown? them a lesson on the Koach of Shabbat. Shabbat is not only profitable in the next The Midrash explains that the term world, but in this one as well for those who "daughters of Zion" refers to G-d's watch over it. distinguished children - the Jewish people. (The word 'distinguished' in Hebrew If It Were The Chafetz Chaim's Shabbat is metzuyanim, similar to the word 'Zion'). The Chafetz Chaim once traveled to another And the crown placed on the King's head? city, and the people of the city emerged to That was the Tabernacle that they had greet the Gadol Hador. Many wealthy men of constructed. the city were among those who came to greet In other words, the Tabernacle was a crown the Chafetz Chaim and receive a bracha. that distinguished the Jewish people, through One wealthy man approached the Chafetz the generosity and pure service of every Chaim and gave him a sizable donation for individual who participated in its construction. Yeshivas Radin. The Chafetz Chaim This special gift enabled the entire nation grabbed the man's hand and began to cry draw close to G-d. bitterly, saying, "This hand gives tzedaka with such respect, and alas it is michalel the Baron Rothschild Earns 800,000 Pound Shabbat." The Chafetz Chaim continued to Sterling From Kiddush To Havdala hold the man's hand and cry, and the wealthy Baron Anshel Rothschild although the leading man's heart melted, and he too began crying European banker was a proud Jew and his bitterly. emuna was legendary. Despite all his The wealthy man said, "Rebbe, I promise you multitude of business dealings, on Shabbat that from today I will keep the Shabbat. But everything came grinding to a halt as if please allow me to be able to perform nothing else existed and he was simple Jew melacha this coming Shabbat at least, so I attached to his Shabbat. can wrap up my affairs." One time a large financial institution in The Chafetz Chaim answered with great England was on the verge of collapse. It emotion, "My dear son, if it was my Shabbat I needed to be rescued by a person or group would be mochel you and allow you whatever with great means. The directors decided that you request, but it's the Shabbat of Hakadosh Baron Rothschild would be perfect candidate. Boruch Hu, the King of Kings. I can't allow They drafted a proposal offering him the even one moment of chilul Shabbat! company for 2.5 million pound sterling. This price was considerably lower than the true The wealthy man accepted the words of the value of the company but still not a steal. Chafetz Chaim, and began keeping the Shabbat from that week, and eventually The telegram was sent Friday night and became fully observant. (Ukarasa Baron Rothschild completely ignored it. LeShabbat Oneg) Anxiously awaiting a reply, when no reply was forthcoming the directors took that as a

בס''ד The Tchebiner Rav Doesn't Sleep On (Rav Itshak Nabet) Shabbat For the last twelve years of the life of this Une Lourde Responsabilité elderly Gadol Hador, the Tchebiner Rav‘s Lorsque le prophète Jérémie réprimanda health seriously declined, and he was une petit groupe de porteurs, des instructed by his doctors to take a rest every déménageurs de l'époque, qui profanaient le afternoon. On most days, a bochur was put in jour du Chabat, il leur dit: "Ecoutez la parole charge during this time to ensure that the Rav de l'Eternel.prenez soin de vos vies, ne was not disturbed. sortez pas de charges le jour du Chabat et ne One Shabbat afternoon, the Rav lay down to transgressez pas d'autres interdits.Mais si rest, and for some reason the bochur was not vous n'obéissez pas, Je mettrai le feu aux on duty. Within a few minutes, there was a portes de Jérusalem. Il dévorera ses palais et knock at the door. A few seconds later the ne s'éteindra pas."(Jérémie 17, 21-27) Nos knock became louder and more urgent. The sages s'interrogent face à la punition a priori Rav dragged himself up with difficulty and démesurée prophétisée par Jérémie. En opened the door to find...a nine-year child! effet, comment expliquer qu'Hachem menaça de détruire toute la ville de Jérusalem? “Are you the Tchebiner Rav?” the visitor Pourquoi des milliers de personnes pieuses asked? et craignant Dieu devaient-elles être punies à When he received a positive reply, he cause des fautes d'une minorité? announced, La guémara, dans le traité de Sanhédrine “My Rebbe in cheder told me that if I get the (27, b), nous enseigne que chaque juif est le Rav to test me on my learning, and I produce garant de tous les autres. De même qu'une a signed note to pRav e it – I will receive a personne qui s'engage à payer la dette candy! – Will the Rav farher me?” contractée par son ami se doit de rembourser The Rav warmly invited the child in, sat him si celui ne paie pas, chaque juif qui peut down, and tested him as requested. He also empêcher un autre de commettre un délit tout assured him that he was welcome to return en le laissant faire porte sur lui la faute de after Shabbat for a signed note. son frère. Et c'est pourquoi les habitants de As he saw the boy out, the Rav gently Jérusalem, en laissant ces porteurs profaner pointed out to him that in future he should le Chabat librement, se rendaient passibles take care not to call at people’s homes mid- de la même punition. En cela, le peuple juif afternoon on Shabbat, as they may well be se différencie de toutes les autres nations. resting. To this the child replied. “I know that! Notre peuple n'est pas un ensemble I would not normally knock on anyone’s door d'individus avec une histoire et un but at such a time, but I was sure that the communs. Le peuple juif représente un seul Tchebiner Rav would be too engrossed in his corps. Et chaque individu constitue un learning and would surely not be resting!” membre, un organe, un nerf de cet immense ensemble. Ainsi, lorsqu’un juif faute, en plus What was the Rav’s reaction? - He kissed d'abîmer son âme, il met tout notre peuple en the child and thanked him for the rebuke! danger. Le Hafetz Haïm zal illustre notre From that day onwards the Rav did not rest responsabilité collective à l'aide de la anymore on Shabbat afternoon, when he parabole suivante. Un homme s'embarque realized that it was perceived (by a young sur un gros bateau de croisière. Dans sa child) unbecoming of a person of his stature valise se trouve un marteau-piqueur. Après to do so. quelques jours de voyage, les passagers entendent un bruit bizarre qui sort d'une des chambres. Les matelots frappent à la porte POUR LES FRANCOPHONES du passager en le sommant d'arrêter. "Tu vas tous nous tuer, qu'est-ce que tu fais?!" hurlent-ils. Soudain le bruit s'arrête, le

בס''ד voyageur glisse son titre d'embarquement en ville, le cocher vendit sa calèche et ses sous la porte et s'écrie: "J'ai loué cette cabine chevaux afin de libérer son mari. Ainsi, grâce toute la semaine, je fais ce que je veux!!" au mérite d'un seul homme, toute la région fut sauvée. Voilà l'aspect positif de cet La paracha de la semaine, Michpatim, est le engagement. prolongement de celle de Yitro. La Torah nous enseigne un grand nombre de lois A la lumière de cet enseignement, chaque juif qu'Hachem transmit à Moché Rabénou avec doit comprendre la responsabilité qu'il porte les dix commandements. Or c'est pendant le sur ses épaules. A travers nos mitsvot, nos don de la Torah que nous avons pris sur prières et nos études, nous avons la nous cet engagement. Comme il est écrit possibilité de déverser sur tout notre peuple (24,3)"Et Moché alla et raconta tout ce toutes bénédictions de la Torah:la santé, la qu'avait dit Hachem ainsi que toutes les lois, réussite, la paix.ou de faire couler le navire, et tout le peuple répondit d'une même voix et Has Véchalom. Alors prenons nos ils dirent: nous ferons toutes les choses responsabilités et relevons le défi. Ne restons qu'Hachem demanda." Le rav Even Ezra zal pas indifférents aux souffrances de toutes explique que le peuple répondit comme s'il ces personnes en difficulté physique, morale était qu'un seul corps. Ainsi, lors du don de la et financière. Accomplissons la volonté Torah, notre peuple cessa d'être un Divine de toutes nos forces afin d'apporter ensemble et devint une seule entité. les délivrances et la joie autour de nous.

De nombreuses personnes peuvent se dire qu'il est injuste que tout le monde paie à cause de certains qui ne désirent pas "En Fonction de l'effort, la supporter le joug divin. Nous devons savoir que cet engagement s'applique également Récompense" dans le sens contraire. Parfois, l’ensemble La Torah, dans notre paracha, Michpatim, n'est pas méritant mais, par le mérite de enseigne un très grand nombre de Mitsvot. quelques tsadikim, nous jouissons Nous trouvons parmi elles beaucoup de lois collectivement de bienfaits matériels et juridiques qui visent à réparer un dommage spirituels. On raconte qu'il y a de ou à punir un fauteur. Par exemple, un voleur nombreuses années, une terrible sécheresse qui avoue et rend ce qu'il a pris n'encourt pas sévissait dans une région. Malgré tous les de sanction financière. En revanche, si efforts des sages et du peuple, rien n'y le Beth Din trouve son larcin chez lui, ce faisait: la pluie ne tombait pas. Un des voleur devra rendre le double de la valeur de tsadikim vit dans un rêve que si le cocher du l’objet volé. Enfin, (21,37) " Si un homme vole village priait pour la pluie, sa prière serait un taureau ou un mouton, et qu'il le vend ou agréée. Les sages se rendirent donc chez le lui fait l'abattage rituel, il devra payer cinq fois cocher, qui n'était pas un homme très le prix pour un taureau, ou quatre fois le prix pratiquant, et lui demandèrent de prier. A la pour un mouton." Dans le traité de surprise générale, à peine avait-il fini que des Baba Kama (79, nuages foncés recouvrirent le ciel. Une pluie b), Rabi Yohanan ben Zakaï enseigne que le torrentielle s'abattit sur la région et sauva les voleur d'un mouton paie moins cher que le habitants d'une famine inévitable. Les sages voleur d'une vache car Hachem a pitié de demandèrent au cocher s'il n'avait pas fait homme qui perd son honneur. En effet, une mitsva spéciale. Il réfléchit et avoua que, lorsqu'un homme vole une vache, il ne peut peu de temps auparavant, il avait pas la porter. Il se trouve donc obligé de accompagné une femme hors du village. marcher à côté d'elle et ne subit pas de honte Celle-ci lui avait confié que son mari avait été particulière. A l'inverse, celui qui vole un fait prisonnier par un seigneur à cause de mouton le porte sur ses épaules pour aller leurs nombreuses dettes. Pour le sauver et plus vite. Et puisqu'il souffre du regard de rendre l'argent, elle comptait se rendre en ville et se déshonorer. Dès qu'ils arrivèrent

בס''ד ceux qui vont le voir, la Torah lui enlève un faute. La Torah prend également en compte cinquième du prix à payer. le niveau de profit que l'homme retire de son A première vue, cet enseignement paraît forfait, et la honte intérieure il subit… très étonnant. Même s'il a eu honte de ce vol, Si pour des actes aussi répugnants que le personne ne l'a obligé à prendre ce mouton! vol et l'inceste, Hachem juge la personne Plus encore, si cet homme se montre avec une précision chirurgicale, il fièrement avec son larcin sur ses épaules récompense a fortiori ses bien-aimés avec le aux yeux de tous, cela prouve qu'il se moque même soin. Chaque Mitsva, positive ou bien de leurs regards. S'il en est ainsi, négative, est analysée sous tous les angles. pourquoi lui faire une réduction? Lorsque nous allons faire la prière, Hachem récompense chaque effort: la difficulté à se Le rav Eliahou Loupiane zal explique que la lever en fonction du froid que nous affrontons Torah a sondé les abîmes de l'être humain. pour nous rendre à la synagogue, la façon Chaque juif possède une étincelle Divine. dont nous essayons de nous concentrer… Même si ce voleur s'est habitué à sa Lorsqu'un juif éprouve de la honte à ne pas condition et qu'il ne ressent plus la honte, au manger des aliments interdits, ou de faire fond de lui son âme est humiliée. Ainsi, des Mitsvot devant des non-juifs, combien puisqu'il ne jouit pas entièrement de sa cette souffrance sera récompensée!! " Le but faute, Hachem prend en compte cette obtenu sera proportionnel aux forces douleur et lui enlève un cinquième du prix à employées. Chaque petite différence entre payer. deux efforts donnera un écart considérable à Nous retrouvons cette notion dans la la fin du parcours. C'est pourquoi, nous paracha de Ki-Téssé à propos de la sanction devons effectuer les Mitsvot et le service pour une fiancée qui trompe son conjoint. La Divin avec une grande minutie, à l'image d'un Torah prévoyait qu'elle et son amant soient joaillier qui pèse de l'or et des pierres lapidés, ce qui représente une des punitions précieuses…" nous dit le Méssilat Yécharim. les plus sévères. A l'inverse, lorsqu'une Notre paracha nous incite, mes amis, à femme mariée avait une relation interdite, elle effectuer les Mitsvot avec tout notre cœur, et son amant étaient condamnés à être toutes nos forces, même quand nous sentons étouffés. Pour comprendre la différence entre une honte pour faire Sa Volonté. Car plus ces deux punitions, le rav Blazer zal explique nous polissons les Mitsvot que nous que la femme mariée ne profite jamais accomplissons, plus la récompense sera pleinement de sa faute car elle a peur que grande, en ce monde et dans le monde futur. son mari la surprenne. La fiancée, qui n'est Alors qu'Hachem nous aide à nous élever pas encore entièrement sous la tutelle de son dans ses voies afin d'être des serviteurs promis, éprouve moins de peur. Puisqu'elle fidèles, amen ken yéhi ratson. profite plus de sa faute, sa punition est plus grande. Ainsi, nous apprenons de ces deux lois qu'Hachem ne juge pas seulement sur la

REFLEXION SEMANAL En la parashá Mishpatim, la Torá nos instruye sobre prestar dinero a nuestro (Rav Yonatan Gefen) prójimo necesitado. La Torá declara: “Si le prestas dinero a Mi pueblo, a la Bondad Absoluta persona necesitada que está contigo, no seas para él como un prestamista, no impongas interés sobre él. Si tomas

su vestimenta como aval, hasta el

בס''ד atardecer se la devolverás. Porque es tomar sus objetos personales como aval para su única vestimenta, es su prenda para asegurar el pago del mismo. Sin embargo, cubrir su piel. ¿Con qué se acostará? debe devolver los ítems cuando el prestatario Entonces será como si me clamara a los necesita. Por ejemplo, la ropa es Mí, y Yo oiré, porque Soy compasivo” necesaria durante el día, por lo que el (1). prestamista sólo puede conservarla durante A nivel superficial, estas mitzvot parecieran la noche y debe devolverla durante el día, ser bien directas y fáciles de entender. Sin para que el prestatario pueda usarla. Esta ley embargo, Rav Jaim Shmuelévitz deriva de pareciera anular el objetivo del aval, ya que estos versículos una idea muy importante si el prestatario puede usarlo cuando lo respecto a la visión que tiene la Torá sobre el necesite, estará mucho menos motivado a jésed ‘bondad’ (2): Estos versículos tratan pagar el préstamo. Sin embargo, la Torá sobre una persona que cumple con la gran exige que el prestamista respete las bondad de ayudar a su amigo prestándole necesidades básicas del prestatario. dinero, y de todas maneras la Torá le da Rav Shmuelévitz explica que el denominador varias mitzvot para asegurar que realice el común de estas leyes es que acentúan la jésed de la manera óptima, sin disminuir su importancia de hacer jésed de la forma más efecto. Si analizamos estos versículos con amplia posible, sin disminuir el efecto del detenimiento lograremos identificar el jésed. En consecuencia, si bien prestarle denominador común: dinero a alguien es una gran mitzvá, el “No seas para él como un prestamista”. prestamista debe ser extremadamente Rashi, basado en la Mejilta, explica que esto cuidadoso en no disminuir el efecto de su significa que si quien presta el dinero sabe bondad presionando al prestatario de que el prestatario es incapaz de pagar su ninguna manera. Rav Shmuelévitz continúa préstamo en ese momento, no debería diciendo que cuanta más importancia le da hacerlo sentir presionado, sino que debería una persona al jésed, más estrictamente es actuar como si el préstamo jamás hubiera tratada cuando no consigue actuar de existido, para no avergonzar al prestatario. acuerdo a este reconocimiento. Así, quien presta y cobra interés es tratado con “No impongas interés sobre él”, se refiere a particular dureza, porque aprecia el valor de la prohibición de prestar dinero con interés ayudar al prestatario y a pesar de eso elige (rivit). Rav Shmuelévitz cita varias fuentes cobrarle interés. rabínicas que enfatizan la seriedad de prestar con interés: por ejemplo, trae el Aprendemos, de las mitzvot referentes al Midrash que dice que por cada pecado hay préstamo de dinero, que al hacer jésed con malajim ‘ángeles’ en el Cielo que tratan de un compañero es esencial intentar maximizar encontrar mérito para el pecador, siendo la el efecto positivo de la acción, evitando que única excepción el pecado de rivit. Rav sea manchada de cualquier forma. Esto Shmuelévitz señala que la severidad de aplica en muchas circunstancias de nuestra prestar dinero con interés es difícil de vida: muy a menudo se le pide a alguien un entender. Es claro que incluso quien presta favor; puede que acceda o no, pero si lo con un pequeño interés le hace un gran hace, expresa una renuencia que incomoda jésed al prestatario, quien necesita con a quien pidió el favor por haberlo molestado. urgencia dinero de inmediato y está En lugar de eso, el dador debería intentar ser dispuesto a pagar interés al devolverlo en el lo más positivo que pueda al ayudar a su futuro. Sin embargo, la Torá trata a esta amigo. Esto mejoraría en gran medida el persona con mucha severidad. beneficio positivo resultante, porque además de ser ayudada, la persona necesitada no se “Si tomas su vestimenta como aval, hasta el siente culpable de haber pedido ayuda. De la atardecer se la devolverás”. Cuando el misma forma, cuando uno da caridad puede prestatario es incapaz de devolver el hacerlo con una sonrisa o con una cara préstamo, el prestamista tiene permitido amarga. La Guemará nos dice que quien da

בס''ד con simjá ‘alegría’, recibe diecisiete brajot otra mitzvá negativa, lo cual indica su ‘bendiciones’ por su mitzvá, mientras que severidad. Es más, esto nos enseña que quien da sin entusiasmo sólo recibe seis (3). deberíamos alejarnos hasta de la más Quien realiza un acto de bondad sin remota posibilidad de falsedad. Dada la entusiasmo disminuye enormemente el severidad de esto, vale la pena clarificar qué efecto de su acción. está incluido dentro de la prohibición de Un ejemplo final es cuando alguien le pide a midvar shéker tirjak. otro que haga un jésed de una manera Analicemos el siguiente escenario: Reubén le determinada y la persona accede, pero no es debe dinero a Shimón y la fecha para la cuidadosa de hacerlo de acuerdo a los devolución ya pasó. Shimón llama por requisitos de quien lo necesita. Por ejemplo, teléfono a Reubén para pedirle su dinero y la una mujer que le pide a su marido que limpie esposa de Reubén atiende el teléfono. y ordene la casa. Puede que el marido tenga Reubén no quiere hablar con Shimón, pero una idea diferente de lo que significa una tampoco quiere que su esposa mienta y diga casa ordenada, y que sólo ordene de que no está en la casa cuando en realidad sí acuerdo a sus parámetros. Sin embargo, en está allí. Entonces, Reubén sale de la casa y realidad él sabe que a su esposa le gustaría le dice a su esposa que le diga a Shimón que que limpiara de acuerdo al nivel de orden él no está en la casa. Técnicamente la frase que ella tiene. Para hacer este jésed es cierta; Reubén no está en la casa, a pesar apropiadamente, el marido debería de que en realidad sí podría hablar con esforzarse para hacerlo como ella espera. Shimón si quisiera. Uno podría pensar que Vemos que las mitzvot referentes al esto no se considera falsedad ya que no se préstamo de dinero nos enseñan la dijo nada falso, ¿verdad? importancia de hacer jésed de la forma más La Guemará en Nedarim discute sobre un completa posible. Que todos ameritemos caso en el que un hombre al que le debían ayudar a los demás de la forma más efectiva dinero llevó al prestatario ante el Beit Din posible. (corte de ley) de Rava y le dijo: "Págame". El prestatario respondió: "Ya te pagué". Rava le Notas: (1) Mishpatim, 22:24-26. (2) Sijot Musar, dijo al prestatario: "En ese caso, debes hacer pp.191-197. (3) Baba Batra, 9b. un juramento de que le has dado el dinero". El prestatario fue a buscar su bastón, escondió el dinero que debía en su interior, y Verdad y Falsedad se apoyó en el bastón mientras volvía a la “Midvar shéker tirjak” (De la falsedad te corte. Entonces le dijo al prestamista: alejarás) (2). "Sostén este bastón en tu mano", aparentemente para liberar sus manos para Es bien sabido que la honestidad es uno de poder sostener el rollo de Torá para realizar los rasgos personales más importantes y que el juramento. Luego, tomó el rollo de Torá y su antítesis, la falsedad, es uno de los más juró que ya había puesto el dinero en manos indeseables. del prestamista. El prestamista, enfurecido El Séfer Hajinuj habla con dureza sobre cuán por la jutzpá del hombre, rompió el bastón. desdeñoso es mentir: "La falsedad es Entonces, todo el dinero que había en su abominable y deshonrosa para todas las interior se desparramó por el piso y todos se personas, no hay nada más desagradable dieron cuenta que efectivamente había que ella y maldiciones recaen sobre el hogar jurado la verdad desde el punto de vista de quienes la aman… por lo tanto, la Torá técnico. nos exhorta a distanciarnos de la falsedad, El prestatario obviamente había actuado de como está escrito: de la falsedad te alejarás una manera sumamente indeseable, pero, (3). Luego explica que la Torá no usa el ¿cometió realmente alguna transgresión? La lenguaje de alejarse con respecto a ninguna Guemará concluye que sí transgredió ya que

בס''ד quien hace un juramento no sólo debe que meramente caminó con su maestro, adherirse al significado llano de las palabras, haciéndole entender al prestatario que él era sino también al significado que estas buscan un testigo del préstamo. Es más, en este transmitir. En consecuencia, fue culpable de caso nadie tenía que hacer ningún juramento jurar en falso por haber hecho un juramento y, de todos modos, es un ejemplo de que técnicamente era verdadero, pero que falsedad. (4) era engañoso . Esto prueba que incluso si una persona no Vemos de aquí que decir palabras que son dice nada, pero sus acciones implican una técnicamente ciertas no significa que uno situación falsa, entonces, se considera que pueda engañar al resto de esa forma. esa persona está mintiendo. Y obviamente Entonces, pareciera ser que la estrategia de esto también es cierto si una persona dice Reubén de salir de la casa no lo ayudaría a palabras que técnicamente son ciertas pero evitar la transgresión de midvar shéker tirjak. que son engañosas (6). Es verdad que las palabras de que “él no Sin embargo, si analizamos uno de los está en casa” son ciertas, pero el mensaje no incidentes más famosos de la Torá, pareciera lo es; Shimón no está interesado en la ser que decir palabras técnicamente ubicación técnica de Reubén, sino que quiere verdaderas sí estaría permitido. Cuando saber si Reubén está allí para poder hablar Yaakov simuló ser su hermano Esav, Itzjak le con él. Por lo tanto, el decir que no está es preguntó cuál era su nombre y él respondió: un mensaje engañoso. "Yo soy Esav tu primogénito". Rashi Uno podría argumentar que el caso en explica que lo que quiso decir fue: "Yo soy Nedarim era de un juramento pero que, en la quien te trae esto, Esav es tu primogénito". vida diaria, quizás sí está permitido engañar Consecuentemente, sus palabras eran a otros siempre y cuando las palabras dichas técnicamente verdad, a pesar de que Itzjak sean técnicamente ciertas. sólo podía entender su significado simple: La Guemará en Shevuot desaprueba esta que Yaakov estaba afirmando ser Esav. teoría. La Guemará discute varios casos que Vemos entonces que esto pareciera ir involucran la transgresión de midvar shéker directamente en contra de la premisa que tirjak. establecimos anteriormente. Uno de los caso que trae la Guemará es el Rav Itzjak Berkovits explica que la habilidosa de un talmid jajam (un erudito) que afirmaba elección de palabras de Yaakov no era lo que alguien le debía dinero pero que no tenía que justificaba mentirle a Itzjak en este caso. testigos para comprobarlo. Entonces, él le En cambio, los comentaristas explican que dijo a uno de sus estudiantes que el Yaakov podía engañar a Esav porque Esav prestatario claramente estaba mintiendo y le mismo era un embustero y está permitido usar un engaño para sobreponerse a una sugirió un plan para hacer que el prestatario (7) admitiese la verdad. Así, le pidió a su persona embustera . estudiante que lo acompañara a la corte para Pero si Yaakov tenía permitido mentir, que pareciera que había un testigo del ¿entonces por qué tuvo que recurrir al juego préstamo. Obviamente el estudiante no tenía de palabras? El autor de Orjot tzadikim (El la intención de jurar realmente que atestiguó camino de los rectos) escribe que incluso el préstamo, ya que eso claramente estaba cuando está permitido mentir, sigue siendo prohibido; sólo quería hacer parecer como preferible decir palabras que técnicamente que él era un testigo del préstamo. El sean verdad (8), y por lo tanto Yaakov no prestatario, al ver al posible testigo, se daría quiso sacar palabras falsas de su boca. Pero cuenta que no podría escapar de la verdad y no debemos confundirnos y pensar que decir admitiría que en realidad sí debía el dinero. palabras que son técnicamente correctas La Guemará dice que con esto el estudiante justifica engañar a otros cuando no hay una transgredió midvar shéker tirjak (5). En este justificación válida para hacerlo, ya que esto caso el estudiante ni siquiera dijo algo, sino

בס''ד constituye una clara violación de midvar nuestros sabios explican que Di-s parece mentir con el objetivo de mantener la paz. El Maharal explica que aunque shéker tirjak. las palabras de Di-s eran técnicamente ciertas, nuestros sabios explican que constituyeron una mentira porque eran Es muy importante educar a nuestros niños engañosas (Vaierá 18:13, Gur Arie, Os 40). (7) Ver Emet en este punto para que sepan que no se LeYaakov, Toldot 27:12. Es importante estar consciente de evita la prohibición de mentir por medio de que este principio no debería ser usado sin haber (9) consultado antes con un rabino. Es muy fácil ser moré heter elegir las palabras de forma inteligente . Es (convencerse erróneamente de que está permitido) y decidir más, debemos esforzarnos por clarificar los que cualquiera que esté en contra nuestra entra en la parámetros de la mitzvá, la cual fácilmente categoría de persona que tenemos permitido engañar. (8) Orjot tzadikim, al final del Sháar 22. (9) Es importante notar puede ser malentendida. El Séfer Hajinuj que este concepto también enseña que hay ocasiones en enfatiza que Di-s es un “Di-s de Verdad" y las que podemos decir palabras que técnicamente son que a una persona sólo le llega bendición si imprecisas, pero cuyo mensaje no es engañoso. Por ejemplo, en un lugar en que las bodas comienzan trata de emular a Di-s. Les deseo que todos regularmente una hora más tarde del momento anunciado, logremos vivir vidas de genuina verdad. no es shéker anunciar la jupá a las 7:00 pm a pesar de que empezará a las 8:00 pm. Esta es un área delicada de la Notas: (1) El principio de este dvar Torá está basado en las halajá y es recomendable estudiar los detalles de midvar enseñanzas de mi Rebe, Rav Itzjak Berkovits shlita. (2) shéker tirjak para poder saber lo que está permitido y lo que está prohibido. Mishpatim 23:1. (3) Séfer HaJinuj, Mitzvá 74. (4) Nedarim

25a, basado en la traducción y explicación de Rav Howard Jackson. (5) Shevuot 30b. (6) Ver También la explicación del Maharal sobre el episodio de Abraham y Sará, en el que

Nahalot

authored selichot in tragic memory of the events. He Nahala of the Iben Ezra Friday was nifter at the age of 41 in Holleschau, Germany, st having completed his commentary to 2 of the 4 the 1 of Adar sections of the Shulchan Aruch, Yoreh De’ah (at age Rav Avraham Ibn Ezra (1089-1164). He was born in 24) and Choshen Mishpat. Among his other works are Tudela during the height of Spain’s Golden Age. Sefer Ha’Aruch on the Tur, Poel Tzedek on the 613 There, he established a close friendship with Rav Mitzvot, and Gevurot Anashim, on cases in which a Yehuda Halevi. Three of his uncles were ministers in wife can legally compel her husband to give her a get. the royal palace. He moved to Toledo, during the benevolent rule of King Alfonso VI. After the Kinf died, Nahala of “The Levush” Next however, the anti-semitic masses began to harass the rd Jews, so he headed south to Muslim Spain – to Sunday the 3 of Adar Granada, Cordova, and Lucena. In 1148, the barbaric Rav Mordechai Yaffe, author of Levush Mordechai, Almohades overran Morocco and continued into Spain. and known as the Baal HaLevushim (1530-1612). Born He was forced to flee to Rome, Provence, and Rhodes to the Rav of Prague, he was sent to Poland to study (where he befriended Rabbenu Tam and other under the Maharshal and Rama in his youth. Married in grandsons of Rashi, as well as the Rosh). He traveled 1553, he founded a yeshiva in Prague. However, in to Egypt and learned with the Rambam. He wrote a 1559, King Ferdinand decreed that the Jews of Prague commentary on the Torah and Navi, based in large be evicted. Despite the successful efforts of Pope Pius part on Hebrew grammar. He also wrote dozens of IV on behalf of the Jews (which resulted in a 2-year books on astronomy, astrology, and mathematics. delay), the Jews of Prague left the city in 1561. Rav

Mordechai settled in Venice, where he learned with Rav Avraham Abuhav and Rav Mittsyahu Delcorte. He Nahala of “The Shach” Friday the became Rav of Horodna (Grodno) in 1572, then Lublin st 1 of Adar in 1588. In 1598, when the Maharal left Posen for Rav Shabtai HaKohen Katz, (Shach) author of Sifsei Prague, Rav Mordechai became rabbi of Posen until Kohen, recognized as one of the most basic and his death. Two important peirushim on the Levush authoritative commentaries on the Shulchan Aruch were written many years later: In Elya Rabba, Rav (1622-1663). Born in Vilna. He learned in Tyktizin, Eliyahu Shapiro answers many refutation of the Cracow and Lublin. He married a great grand-daughter Levush brought in the Malbushei Yom Tov, (written by of the Rema. In 1648 the communities of Russian the author of Tosefot Yom Tov), and in Levushei Poland were devastated by Chmielnicki, and Rav Tzedakah, Rav Tzadok Hakohen answers difficulties Shabsai haKohen was among the sufferers. He raised by the Smah in Levush Choshen Mishpat.